The empires of Persia and Greece

Chapter 8 gives details of that which takes place from another side
of Judea, with reference to the Jews. The two empires of Persia and
Greece, or of the East, which succeeded that of Babylon under which
the prophecy was given, are only introduced to point out the countries
in which these events are to take place, and to bring them before us
in their historical order. The Persian empire is overthrown by the
king of Greece, whose empire is afterwards divided into four kingdoms,
from one of which a power arises that forms the main subject of the
prophecy.

The time to which the prophect refers

In the interpretation, we find the positive declaration that the
events here related happen "in the last end of the
indignation." Now it is the indignation against Israel that is
here meant (chap. 11: 36). This time of indignation is spoken of in
Isaiah 10: 25; it ends with the destruction of the Assyrian, who
(v. 5) is its principal instrument. All these passages shew us,
especially in studying their context, that it will be in the last days
that the events of these prophecies will be fulfilled. It will be
"the time of Jacob's trouble, but he shall be delivered out of
it." The Lord Himself alludes to this period (Matt. 24) calling
His disciples' attention to that which Daniel says respecting it
(compare Daniel 12: 1-11 with the Lord's words). It appears to me that
the prophecy in our chapter does not relate so absolutely to the last
days as the interpretation does [1] . The thing spoken of in the
prophecy is not the last end of the indignation; but the fact that a
little horn arises out of one of the four kingdoms, which had
succeeded Alexander. Nevertheless, the grand object of the Spirit is
to reveal that which will happen at the time of the end (v. 17).

The principal features of "the little horn" of chapter 8

Let us examine the principal feature of the little horn. The power
designated by "the little horn" enlarges its territory
towards the east, and towards the pleasant land, or ornament [of the
earth], that is to say, as it appears to me, towards Jerusalem or
Zion. This horn exalts itself against the host of heaven, and casts
down some of the host and of the stars to the ground, and tramples on
them.

"The host of heaven and the stars"

Who are the persons intended by this expression -- "the host
of heaven and the stars?" Let us remember, that it is the Jewish
system that is before us. When once we have got hold of this, the
application of the passage is not difficult. The expression applies to
those who, professedly at least, surround the throne of God, and
particularly those who shine eminent among them. It is not the
faithful who look towards heaven, of which chapter 7 speaks. To be the
host of heaven describes a position and not a moral state (compare
v. 24). But this passage assumes that the Jews are again in this
position before God, even although it would be but for judgment. That
is to say, they are again under the eye of God as in relation with
Him, as an object about which He concerns Himself, as a people still
responsible for their former relationship with Him, although the
Gentile power still exists. Now, if their condition does not answer to
the position they reassume in His presence, they are, by the very fact
of this position, the object of God's judgments.

Observe here, moreover, that transgression is the thing spoken of,
and not the abomination which some one sets up, and which makes
desolate; and in the interpretation also, the transgression is come to
its height.

The horn opposing Christ as the Prince of Israel

This horn is, then, the instrument of chastisement on the Jews, who
have returned -- as to profession -- into relationship with Jehovah,
and into their land, assuming the character of His people, yet
carrying transgression against Him to the highest point. The horn
completely destroys some of them. But this is not all; he (for the
word is no longer it, in agreement with the word horn -- perhaps
changed to designate the king in person) magnifies himself even
against the Prince of the host. He carries his pretensions so far as
to oppose himself to Him, to set himself against Christ in His
character of Prince of Israel, against the Judge who comes, the Head
of Israel, who is Jehovah Himself; for it is the Ancient of days who
comes. Here, however, all is looked at in a Jewish aspect. He is the
Prince of Israel. We see that it is Jehovah, because it is His
sacrifice that is taken away -- His sanctuary that is cast down; but
He is presented as the Prince of the host [2] . The daily sacrifice is
taken away from Him, not "by him." [3]

The Jewish worship rendered to Jehovah is suppressed, His sanctuary
cast down, and a time of distress appointed for the daily sacrifice
(it is thus that I understand the verse), on account of transgression;
and the little horn [4]

(for here the it, agreeing with horn, is again used) casts down the
truth, practises and prospers. The duration of the whole vision, with
especial reference to the transgression which occasions it, and, it
may be, comprising also the duration of the transgression that maketh
desolate; in a word, the whole scene of transgression, and consequent
desolation (the sanctuary and the host being trodden under foot),
continues for 2300 evenings and mornings.

The time of the prophetic fulfilment: the subtle king, his course
and his end

In verse 19 we see that the interpretation relates to the time of
the end -- a very important notice for the understanding of the
passage [5] . And this is what shall happen in the last end of the
indignation (upon Israel) when the transgression of the Jews is at its
height. A king of fierce countenance, who understands dark sentences,
shall arise; a kind of teacher or rabbi, but proud, and audacious in
appearance. He will be mighty, but not by his own power. He will make
great havoc, will prosper and practise, destroying the mighty, or a
great multitude of persons, and especially "the people of the
holy ones," that is, the Jews (chap. 7: 27). He is subtle, and
his craftiness is successful. He will magnify himself in his heart,
and will destroy many by means of a false and irreligious security. At
length, he will stand up against the Prince of princes. He will then
be destroyed without human intervention. That is to say that at the
time of the end, when the purposes of God will be unfolded, when His
indignation against Israel draws to an end, the transgression of this
people being already at its height, a king shall arise in one part of
the former Grecian empire, whose power will be characterised by its
increase towards the east and south, and towards Jerusalem; that is,
it will be established in the present Turkey in Asia -- Jerusalem
being the point it aims at. This power will cause much destruction,
and its strength will be great; yet, properly speaking, it will not be
its own strength. The king will be dependent on some other power. He
will also destroy the Jewish people. But there is something more than
destructive power; there is a character of wisdom resembling that of
Solomon in some respects. He is very subtle, and succeeds in
destroying the Jews, by lulling them into a security in which they
forget Jehovah. We see him then occupying himself about the Jews, not
only as a conqueror, but as a teacher, by craft and by a deceptive
peace. At length he stands up against Christ in His character of the
Prince of princes or kings of the earth, that is, in His character of
earthly supremacy. He is destroyed by divine power, without the hand
of man.

"The little horn" of chapter 8 distinct from that of
chapter 7

This king is distinct from the little horn of chapter 7, who rules
the great western beast. He is a king of the east, who arises, not
from the Roman empire, but from the former Grecian empire established
in Syria, and the adjacent countries, who derives his strength from
elsewhere, and not from his own resources. He will interfere (in his
own way) with the religious affairs of the Jews; but it seems to me
that that which is said of him is more characteristic of the
desolator, whom God allows the enemy to raise up on account of the
transgressions of His people, than of the one who makes a covenant
with them for a time, in order to ruin and drag them afterwards into
the depths of apostasy. It is one who will oppress them, having his
seat of action in the east, as the little horn of chapter 7 rules in
the west [6] . The desolation is brought before us on the occasion of
this little horn. Verse 11 [7]

is a kind of parenthesis which relates entirely to the Prince of
the host; and the two last things it mentions (namely, that the
sacrifice is taken away from Him and His sanctuary cast down) are
introduced in connection with the Prince of the host, as a part of the
desolation of Israel, to complete its description, without, as it
appears to me, pointing out who it is that does these things. They are
not spoken of in the king's own history, at the end of the
chapter. They form a part of the desolation of the days alluded to in
verse 11.

[1] This appears to me to be the case, because events that took
place under the successors of Seleucus, the first king of the north,
have served as a type, or partial and anticipative fulfilment, of that
which will happen in the, last days. In chapter 11 and here, there is
a description of, or a strong allusion to, that which Antiochus
Epiphanes did. The eleventh chapter relates it, I think,
historically. The object of God in the prophecy is found in the events
of the last days; and this is all that is given in the interpretation.
It is well to observe, that no interpretation of a parable or obscure
prophecy, either in the Old or New Testament, is simply an
interpretation. It adds that which reveals by the result the meaning
of the ways of God, or facts described in what is obscure, either by
outward judgments which justify the spiritual judgment of His people
when faith only would discern God's mind, or by some new features that
give the true import of the events for the saints. Actual judgment
makes openly plain what spiritual judgment alone discerned before, and
thus is an interpretation. But other circumstances may be added in
order to show the mind of God in the matter. In a word, it is God who
communicates to His people that which gives its true value to that
which precedes, or who directs them in their thoughts as to what has
been said, by the revelation of His judgments. It is this which
practically confirms them in His thoughts.

[2]

I have questioned a little whether the host of heaven may not mean
the powers of the earth (the Jews only taking their place in it
because they ought to be under the government of God, and are so to
the spirit of prophecy). I do not reject this idea; but it appears
certain that the Spirit has the Jews especially in view (see
v. 13). Verse 24 might lead us to believe that He destroys others
beside the Jews. Christ, exalted to the right hand of God, is the head
of all power. But He is especially the head of the Jews. If any would
even apply the title "Prince of princes" to this supremacy,
the analogy of the word would justify the application. The connection
between the host and the sanctuary in verse 13, appears to me to shew,
that the Spirit had those Jews especially in view who surround the
place of the throne of Jehovah.

[3]

There is no doubt that the text says, that the sacrifice is taken
away from the Prince of the host. The question still remains, by whom?
The Keri (which is generally, I believe, the best authority when there
are variations in the Hebrew) reads, "was taken from him,"
without saying by whom; the Ketib, "he took away from him,"
which ascribes it to the little horn.

[4]

In the Hebrew there is a difference of gender. He who magnifies
himself (v. 11) is masculine; while at the end of verse 12, the word,
"it cast down," is feminine, agreeing with horn, which in
Hebrew is a feminine noun.

[5]

The vision speaks particularly of the Seleucidae, or Asiatic
successors of Alexander; and their acts, I doubt not, particularly
those of Antiochus Epiphanes, are referred to in the vision, though
verse 11 and the first half of 12, as noticed, are distinct. Thus the
2300 evenings and mornings are not necessarily applicable to anything
beyond the acts of the Seleucidae, and verse 26 confirms this. The
interpretation (v. 23-25) applies only to the latter days. The
sanctuary is not spoken of, but the destroying the "people of the
saints" (the Jews), and standing up against the Prince of
princes. In verse 26 read, "and thou, shut up the vision,"
not "wherefore."

[6]

Chapter 7 gives the power or horn of the west; chapter 8 that of
the east; chapter 9 gives the state of Jerusalem under the power of
the west; chapter 10, 11 the state under the powers of the east,
including the wilful king.

[7]

The first half of the twelfth, closing with the word,
"transgression," forms indeed part of this parenthesis. The
2300 days refer thus to the historical times. All we have of them, in
the interpretation which unfolds what is yet to come, is that the
vision is true. The parenthesis is from "Yea" (v. 11) to
"transgression" in verse 12, connected with "he,"
not with "it."